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br righteousness;

the testimonies of that love. It would be ad to your own back-
glorious and most blessed God to embr purified; it is oppo-
that that is infinitely more filthy tha

af self-denial in it. But
Secondly. It is naturally impo

and bent of your own heart, pure, should see God. The si

grating it may be to you at of heart, are not compatible

issue will be. Though the defilement holds possessio'

beginning, yet it will grow pleadivine light which discov who is under the power God, see his beauty

dwust, til at last it will infallibly lead to that

aunty, the inhabitants of which do see

*Prov. iv. 18.“ But the path of the as it has the gover mind and main the heart will

the string light that shineth more and more unto the

Iron would be in the way to have a pure heart, Thirdly not find a the soul

nigausis of speech and behaviour; take heed that you never dette pour hands in known wickedness; break off all your sins 2. Marii raur hands: cleanse yourself from every external

and take heed that you do not give way to pleasur glory and

iure lusts that would entice to sinful actions. rea

strun the work of cleansing yourself, but when a temptation

comes then plunge yourself into the mire again, you never will pv

be likely to become pure; but you must be steady in your retirmation and the amendment of your ways and doings.

2. Take heed you do not rest in external purity, but seek
constant and diligent attendance on all God's ordinances.
purity of heart in the ways of God's appointment; seek it in a

3. Be often searching your own heart, and seek and pray pure you must be brought to see that you are filthy; you must that you may see the filthiness of it. If ever you are made

4. Beg of God that he would give you his holy Spirit. It is the Spirit of God that purifies the soul. Therefore the Spirit of God is often compared to fire, and is said to baptize with fire. He cleanses the heart, as fire cleanses the metals ; and burns up the filth and pollution of the mind, and is therefore called the spirit of burning. Isai. iv. 4. “ When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning."

SERMON X.

THANKSGIVING SERMON, Nov. 7, 1734.

Rev. xiy. 2.

And I heard a voice from heaven as the voice of many waters, and as

the voice of a great thunder, and I heard the voice of harpers harping with their harps.

We may observe in these words, (1.) What it was that John heard, viz. the voice and melody of a company praising God. It is said in the next verse that they sung a new song before the throne. (2.) Whence he heard this voice, “I heard,” says he, “a voice from heaven.” This company that he heard praising God was in heaven. It is said in ihe following verse, “ They sung this song before the throne, and before the four living creatures, and the elders: but the throne of God, and the four living creatures, and the four and twenty elders, are all represented in these visions of John, as being in heaven. So that this voice was the voice of the heavenly inhabitants, the voice of the blessed and glorious company that is in heaven, before the throne of God there. (3.) The kind of voice, which is here set forth in a very lively and elegant manner; it is said to be as the voice of many waters, and as the voice of mighty thunders, and as the voice of harpers harping with their harps. Hereby several things are represented in a very striking manner. 1. The distance of the voice. 2. That it was the voice of a vast and innumerable multitude : so that it was as the voice of many waters. How naturally does this represent the joint, continual, and loud voice of a vast multitude at a distance, that it resembled the voice of many waters. 3. The loudness of the voice. . It was as the voice of many waters, and as the voice of a great thunder; which describes the extraordinary fervency of their praises, and how lively and vigorous they were therein, and how that every one praised God with all his might. They all, joining together, sung with such fervency, that heaven did as it were ring with their praises. The noise of thunder, and the roaring of many waters, are the most great and majestic sounds ever heard upon earth, and are often spoken of in the scriptures as

you set

get a pure heart, the blame of it will be laid to your own backwardness. The unclean soul hates to be purified; it is opposite to its nature; there is a great deal of self-denial in it. But be content to contradict the nature and bent of your own heart, that it may be purified; however grating it may be to you at first, yet consider how blessed the issue will be. Though the road be a little rough in the beginning, yet it will grow pleasanter and pleasanter, till at last it will infallibly lead to that lightsome and glorious country, the inhabitants of which do see and converse with God. Prov. iv. 18. “ But the path of the just is as the shining light that shineth more and more unto the perfect day." If you would be in the way to have a pure heart,

1. Purify your hands: cleanse yourself from every external impurity of speech and behaviour; take heed that you never defile your hands in known wickedness; break off all

your

sins by righteousness; and take heed that you do not give way to impure Justs that would entice to sinful actions. If about the work of cleansing yourself, but when a temptation comes then plunge yourself into the mire again, you never will be likely to become pure; but you must be steady in your reformation and the amendment of your ways and doings.

2. Take heed you do not rest in external purity, but seek purity of heart in the ways of God's appointment; seek it in a constant and diligent attendance on all God's ordinances.

3. Be often searching your own heart, and seek and pray that you may see the filthiness of it. If ever you are made pure you must be brought to see that you are filthy; you must see the plague and pollution of your own heart.

4. Beg of God that he would give you his holy Spirit. It is the Spirit of God that purifies the soul. Therefore the Spirit of God is often compared to fire, and is said to baptize with fire. He cleanses the heart, as fire cleanses the metals; and burns up the filth and pollution of the mind, and is therefore called the spirit of burning. Isai. iv. 4. “ When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.”

SERMON X.

THANKSGIVING SERMON, Nov. 7, 1734.

Rev. xiv. 2.

And I heard a voice from heaven as the voice of many waters, and as

the voice of a great thunder, and I heard the voice of harpers harping with their harps.

We may observe in these words, (1.) What it was that John heard, viz. the voice and melody of a company praising God. It is said in the next verse that they sung a new song before the throne. (2.) Whence he heard this voice, “I heard,” says he, "a voice from heaven.” This company that he heard praising God was in heaven. It is said in ihe following verse, “ They sung this song before the throne, and before the

four living creatures, and the elders: but the throne of God, and the four living creatures, and the four and twenty elders, are all represented in these visions of John, as being in heaven. So that this voice was the voice of the heavenly inhabitants, the voice of the blessed and glorious company that is in heaven, before the throne of God there. (3.) The kind of voice, which is here set forth in a very lively and elegant manner; it is said to be as the voice of many waters, and as the voice of mighty thunders, and as the voice of harpers harping with their harps. Hereby several things are represented in a very striking manner. 1. The distance of the voice. 2. That it was the voice of a vast and innumerable multitude : so that it was as the voice of many waters. How naturally does this represent the joint, continual, and loud voice of a vast multitude at a distance, that it resembled the voice of many waters. 3. The loudness of the voice. It was as the voice of many waters, and as the voice of a great thunder; which describes the extraordinary fervency of their praises, and how lively and vigorous they were therein, and how that every one praised God with all his might. They all, joining together, sung with such fervency, that heaven did as it were ring with their praises. The noise of thunder, and the roaring of many waters, are the most great and majestic sounds ever heard upon carth, and are often spoken of in the scriptures as the mightiest sounds. John could not distinctly hear what they sang, but they being in heaven, at a great distance, he knew not what better to compare it to, than to the roaring of the sea, or a great thunder. Yet, 4. It was a melodious sound, signified by this expression, I heard the voice of harpers harping with their harps. The harp was a stringed instrument, that David made much use of, in praising God. John represents the matter thus to us, That the voice which he heard, being at a great distance, it was indistinct; and being of such a vast multitude, and such a mighty fervent voice, that it seemed in some measure like distant thunder, or the roaring of water, and yet he could perceive the music of the voice at the same time: though it was in some respects as thunder and the noise of water, yet there was a sweet and excellent melody in it. In short, though these comparisons of which John makes use, to signify to us what kind of a voice and sound it was that he heard, are exceedingly lively and elegant; yet this seems to be evident from them, that what he heard was inexpressible, and that he could find nothing that could perfectly represent it. That a voice should be as the voice of many waters, and as the voice of a great thunder, and yet like the voice of harpers, is to us not easily to be conceived of. But the case was, that John could find no earthly sound that was sufficient to represent it; and therefore suc various and different similitudes are aggregated and cast together to represent it. But thus much seems to be signified by it, that it seemed to be the voice of an innumerable multitude, and that they were exceedingly fervent and mighty in their praises : that the voice of this multitude was very great, and exceedingly full of majesty, and yet a most swcet and melodious voice at the same time.

Doctrine. The work of the saints in heaven doth very much consist in praising God.

I. Proposition. The saints in heaven are employed; they are not idle; they have there much to do: they have a work before them that will fill up eternity.

We are not to suppose, when the saints have finished their course and done the work appointed them here in this world, and are got to their journey's end, to their Father's house, that they will have nothing to do. It is true, the saints when they get to heaven, rest from their labours and their works follow them. Heaven is not a place of labour and travail, but a place of rest. Heb. iv. 9. There remaineth a rest for the people of God; and it is a place of the reward of labour. But yet the rest of heaven does not consist in idleness, and a cessation of all action, but only a cessation from all the trouble and toil and tediousness of action. The most perfect rest is consistent with

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